244 BUREAU OF AMERICAN ETHNOLOGY [Bull. 196 



made explicit (ibid.). Consequently, Spindler employed a schedule 

 including amount and source of income, type of home, knowledge of 

 Menomini language, belief in native lore and medicine, and religious 

 and group affiliations. In an analysis of the data, he found that sorting 

 by these variables resulted in grouping unlike individuals. Therefore, 

 religious affiliations, which are structured groups, were selected as the 

 classifying device. Among the Menomini he identified four cate- 

 gories: Medicine Lodge-dream dance group; Peyote cult group; a 

 category of persons in transition; and members of the Catholic Church 

 who were subdivided on the basis of socioeconomic status (ibid., pp. 

 12-14). These four segments were examined for association with other 

 sociocultural indices and with psychological data.^^ 



Fred Voget (1952, pp. 89-92) posited a continuum which, with but 

 few modifications, he applied to three North American Indian tribes. 

 There are four sociocultural groups among the Crow: native, native 

 modified, American modified, and American marginal. The mar- 

 ginality of the fourth group stems from local discriminatory activity 

 of surrounding Whites toward Indians of mixed ancestry. On an 

 Iroquois reservation, Voget (1951, p. 222) identified three groups: 

 native modified, Euro-American modified, and Euro-American mar- 

 ginal. There is no native segment. 



From his work on the Shoshone (1950, p. 53), he asserts that "The 

 contact of cultures of differential complexity has produced not only 

 social and cultural disintegration of the less complex but new social 

 categories and cultural integrations." Among the Shoshone the new 

 social categories are: native, native modified. White modified, and 

 White. 



Postulations of unilinear continua of acculturation have not gone 

 unchallenged. At least one writer (Polgar, 1960, p. 233) states that 

 his data suggest that a state of stabilized pluralism exists among the 

 Mesquakie. He confined his major observation to boys and found 

 that they are sociaHzed into Mesquakie and White culture simul- 

 taneously. Biculturation is both process and end result at the Tama 

 Reservation. In the evaluation of this study and the criticism of the 

 lineal analyses which it makes, two factors should be taken into ac- 

 count. The Tama community is composed of only 500 Indians of all 

 ages and both sexes. There are but 3,000 acres in the reservation. The 

 economic base is similar for the largest number of wage earners (ibid., 

 pp. 217-218). Given these conditions, the emergence of disparate 

 groups with different cultural content could hardly be anticipated. 

 The Tama people seem to resemble the Makah as Elizabeth Colson 



12 For amplification of this continuum and further uses of It, see Spindler and Goldschmidt, 1952, pp. 68-73, 

 and Spindler, 1952, pp. 151-159. 



